作者:
Ronald M. Davidson
/
Ron Davidson 出版社: Columbia University Press 副标题: A Social History of the Tantric Movement 出版年: 2003-01-15 定价: USD 31.00 装帧: Paperback ISBN: 9780231126199
Despite the rapid spread of Buddhism the historical origins of Buddhsit thought and practice remain obscure.This work describes the genesis of the Tantric movement and in some ways an example of the feudalization of Indian society. Drawing on primary documents from sanskrit, prakrit, tibetan, Bengali, and chinese author shows how changes in medieval Indian society, including ec...
Despite the rapid spread of Buddhism the historical origins of Buddhsit thought and practice remain obscure.This work describes the genesis of the Tantric movement and in some ways an example of the feudalization of Indian society. Drawing on primary documents from sanskrit, prakrit, tibetan, Bengali, and chinese author shows how changes in medieval Indian society, including economic and patronage crises, a decline in women`s participation and the formation of large monastic orders led to the rise of the esoteric tradition in India.
目录
· · · · · ·
Maps and Illustrations ix
Preface xi
Acknowledgments xv
Pronunciation and Orthographic Guide xvii
1 Introduction: A Plethora of Premises 1
Habits of the Heart, Deductive Premises, and Buddhist
· · · · · ·
(更多)
Maps and Illustrations ix
Preface xi
Acknowledgments xv
Pronunciation and Orthographic Guide xvii
1 Introduction: A Plethora of Premises 1
Habits of the Heart, Deductive Premises, and Buddhist
Inhibitions 7
Petrarch’s Method: Artes Historicae in the Renaissance 15
Tropes, Heuristics, and Other Dangerous Things 22
2 Prayers in the Palace, Swords in the Temple:
Early Medieval India 25
The Occlusion of the Medieval 26
Early Medieval Political and Military Events 30
The Culture of Military Opportunism 62
Aesthetics and the Apotheosis of Kingship 68
Feudalization of Divinity 71
Conclusion: Early Medieval Vitality 74
3 The Medieval Buddhist Experience 75
Guilds, Commerce, and Political Legitimacy 77
Politics, Patronage, and Ethics—The Loss of Kuntala
and Andhrapatha 83
Medieval Women’s Buddhism—Hidden from View or
Missing in Action? 91
Contents
A Loss of Footing: The Agenda of Skepticism 99
Looking Elsewhere for Direction: The Turn to Epistemology 102
Big Important Monasteries—Administrators in Maroon Robes 105
Conclusion: A Tradition Under Duress 111
4 The Victory of Esoterism and the Imperial Metaphor 113
Chronology: The Seventh-Century Beginning 116
Becoming the Rajadhiraja—The Central Mantrayana Metaphor 118
Mandalas and Fields of Plenty 131
Becoming the Institution 144
Monks and Their Rituals 153
Sacralization of the Domain 160
Conclusion: Esoteric Buddhism as Sacralized Samanta
Feudalism 166
5 Siddhas and the Religious Landscape 169
Some Siddha Social Models 171
First Moments in Siddha Identity 173
saiva and sakta Ascetic Orders 177
Marginal Siddha Topography 187
Religious Relations: The Agonistic Landscape 191
Buddhist Siddhas and the Vidyadharas 194
Chronological Concerns and saiva Exchanges 202
Indian Sacred Geography 206
Siddha Divinities—Bhairava and Heruka 211
Kapalika-Buddhist Conversions 217
The Other Saivas: The Pasupatas 218
Siddhas in the Tribal Landscape 224
Conclusion: A Complex Terrain 233
6 Siddhas, Literature, and Language 236
Regional Towns and the Lay Siddha 237
The Hidden Scriptures 239
From Transmission to Reception 245
The Buddha’s Talking Skull Excites Women, Kills Snakes,
and Belches a Book 247
Everything You Know Is Wrong 252
The Magic Decoder: The Construct of Coded Language 257
VI ⁄ CONTENTS
Coded Language as Secret Ritual Words 262
Secret Sacred Sociolinguistics 269
Extreme Language and Comedy in the Tantras 277
Conclusion: The Literature of Perfection 290
7 Siddhas, Monks, and Communities 293
Siddha Mandalas, Circles of Goddesses 294
Siddhas in a Circle, Siddhas in a Line, Siddhas in a Mob 303
Hagiographical Communities: Buddhajñanapada’s Travels 309
Gatherings and Ganacakras—The Ritual Community 318
Rules of Order 322
Self-Criticism and Correction 327
The Imperial Metaphor Reconsidered:
Becoming the Vidyadhara-Cakravartin 330
Conclusion: It’s a Siddha’s Life 334
8 Conclusion:The Esoteric Conundrum 336
Appendix:
Probable Pasupata Sites 341
Glossary 345
Notes 349
Abbreviations 417
Bibliography 419
Indic and Ostensibly Indic Tibetan Sources 419
Chinese Sources 434
Indigenous Tibetan Sources 435
Archaeological and Epigraphic Materials 438
General Modern Sources 444
· · · · · · (收起)
Philologists may wonder why historians cannot simply be content with the positivism that some presume in their manuscripts. Humanist historians are looked at askance by their more fashionable colleagues, who are only satisfied when a commitment to theory has been voiced. Finally, they are considered outside the pale by Buddhist apologists, for whom any questioning of the received tradition is an attack on the foundations of the sacred Dharma. All too often, this has left some historians apologizing for not being current, committed, or narrowly philological. (查看原文)
Moreover, it has become part of one intellectual trend to assume that the eighteenth to twentieth centuries were dedicated to the purpose of providing us with a distorted perception of the world, so that Euro-American colonialism could move forward in its need for universal power. (查看原文)
1 有用 隐清 2023-11-04 06:08:26 加拿大
印度中世纪的战争频繁，贸易不稳，人口大批迁移，寺院丧失庇护权，samanta feudalism的新型区域政治体系兴起，种姓、地方神祇和区域身份变得重要——所有这些都促成了密教的产生和成熟。 印度佛教徒通过改变其在社会政治领域的行动而回应，对现实政治表达肯定，并对其神圣化；通过采用成为rajadhiraja或cakravartin模式，他们在冥想系统基础上发展出各种仪轨，构建了以曼荼罗为基础的佛教... 印度中世纪的战争频繁，贸易不稳，人口大批迁移，寺院丧失庇护权，samanta feudalism的新型区域政治体系兴起，种姓、地方神祇和区域身份变得重要——所有这些都促成了密教的产生和成熟。 印度佛教徒通过改变其在社会政治领域的行动而回应，对现实政治表达肯定，并对其神圣化；通过采用成为rajadhiraja或cakravartin模式，他们在冥想系统基础上发展出各种仪轨，构建了以曼荼罗为基础的佛教权力关系范式，将政治权力关系神圣化为曼荼罗中的佛、菩萨关系范式，现实的权力关系通过信徒们的供奉和加冕信徒的密教仪式得到确认。 (展开)
3 有用 马洲洋 2019-09-22 12:19:45
确实略逊于Tibetan Renaissance。正如Wedemeyer所批评的那样，Davidson太过追求历史论述的连贯性以至于在历史材料的运用上有很多的疏漏。中世印度历史文本材料的不足使得Davidson不得不想尽办法扩充他的材料库，但在他使用时又确实不够critical，导致结论反而变得有些untenable。不过本书最大的亮点还是在于提出了社会史研究的orientation（当然也可看出... 确实略逊于Tibetan Renaissance。正如Wedemeyer所批评的那样，Davidson太过追求历史论述的连贯性以至于在历史材料的运用上有很多的疏漏。中世印度历史文本材料的不足使得Davidson不得不想尽办法扩充他的材料库，但在他使用时又确实不够critical，导致结论反而变得有些untenable。不过本书最大的亮点还是在于提出了社会史研究的orientation（当然也可看出Sanderson的影响），光这一点已经足以令人振奋。虽然在Snellgrove, Davidson和Wedemeyer的三国演义里最终还是Wedemeyer的方法论最为吸睛，但如果说要以谁为榜样的话，我最终还是会希望追寻Davidson这样的传统。 (展开)
1 有用 隐清 2023-11-04 06:08:26 加拿大
印度中世纪的战争频繁，贸易不稳，人口大批迁移，寺院丧失庇护权，samanta feudalism的新型区域政治体系兴起，种姓、地方神祇和区域身份变得重要——所有这些都促成了密教的产生和成熟。 印度佛教徒通过改变其在社会政治领域的行动而回应，对现实政治表达肯定，并对其神圣化；通过采用成为rajadhiraja或cakravartin模式，他们在冥想系统基础上发展出各种仪轨，构建了以曼荼罗为基础的佛教... 印度中世纪的战争频繁，贸易不稳，人口大批迁移，寺院丧失庇护权，samanta feudalism的新型区域政治体系兴起，种姓、地方神祇和区域身份变得重要——所有这些都促成了密教的产生和成熟。 印度佛教徒通过改变其在社会政治领域的行动而回应，对现实政治表达肯定，并对其神圣化；通过采用成为rajadhiraja或cakravartin模式，他们在冥想系统基础上发展出各种仪轨，构建了以曼荼罗为基础的佛教权力关系范式，将政治权力关系神圣化为曼荼罗中的佛、菩萨关系范式，现实的权力关系通过信徒们的供奉和加冕信徒的密教仪式得到确认。 (展开)
3 有用 马洲洋 2019-09-22 12:19:45
确实略逊于Tibetan Renaissance。正如Wedemeyer所批评的那样，Davidson太过追求历史论述的连贯性以至于在历史材料的运用上有很多的疏漏。中世印度历史文本材料的不足使得Davidson不得不想尽办法扩充他的材料库，但在他使用时又确实不够critical，导致结论反而变得有些untenable。不过本书最大的亮点还是在于提出了社会史研究的orientation（当然也可看出... 确实略逊于Tibetan Renaissance。正如Wedemeyer所批评的那样，Davidson太过追求历史论述的连贯性以至于在历史材料的运用上有很多的疏漏。中世印度历史文本材料的不足使得Davidson不得不想尽办法扩充他的材料库，但在他使用时又确实不够critical，导致结论反而变得有些untenable。不过本书最大的亮点还是在于提出了社会史研究的orientation（当然也可看出Sanderson的影响），光这一点已经足以令人振奋。虽然在Snellgrove, Davidson和Wedemeyer的三国演义里最终还是Wedemeyer的方法论最为吸睛，但如果说要以谁为榜样的话，我最终还是会希望追寻Davidson这样的传统。 (展开)